The battle of Hunayn
.jpg "The battle of Hunayn") |
| The battle of Hunayn |
The formidable Bedouin tribes, the Hawaazin, the Saqif and various others pastured their flocks on the territories bordering Mecca. Some of them possessed strongly fortified towns like Tayef, and were unwilling to render obedience to the Muslims without resistance. They formed a league with the intention of overwhelming Prophet Muhammad (SAW) before he could make preparations to repulse their attack.
It was the usual practice with the Prophet Muhammad (SAW) that whenever he conquered a region, he personally looked after its political problems and the religious matters of its inhabitants, so long as he stayed there, and as and when he left that place he appointed there suitable persons on different posts. Its reason was that the people of these regions, who were acquainted with the old and wound-up systems, did not possess information about the system, which had replaced it. Islam is a social, moral, political and religious system, its laws emanate from revelation, and acquainting people with these laws and their enforcement amongst them needs distinguished, mature and learned persons, who should teach them correct principles of Islam intelligently and should also enforce Islamic system amongst them.
When the Prophet Muhammad (SAW) decided to leave Makkah for the territories of Hawazin and Saqif, he appointed Mu'az bin Jabal as a guide to educate and instruct the people and entrusted the government and administration of the city and imamate (leading prayers) in the mosque to Atab bin Usayd, who was a capable person. The threatening information compelled the Prophet Muhammad (SAW) to cut short his stay in Makkah. After staying in Makkah for fifteen days the Prophet Muhammad (SAW) proceeded to the land of Hawazin tribe.
An unmatched army
On that day the Prophet Muhammad (SAW) had twelve thousand armed soldiers under his standard, out of them ten thousand were those, who had accompanied him from Madina and had taken part in the conquest of Makkah, and the other two thousand were from amongst Quraysh, who had embraced Islam recently. The command of this group rested with Abu Sufyan. Imam Ali as usual, held the Sacred Standard of the Prophet Muhammad.
In those days such an army was hardly found anywhere and this numerical strength of theirs became the cause of their initial defeat. It was because, contrary to the past, they prided themselves on the large number of their soldiers and ignored the military tactics and principles of war. When Abu Bakr's eyes fell on the large number of men he said: "We should not at all be defeated, because our soldiers far outnumber those of the enemy". He did not, however, pay attention to this reality that numerical superiority is not the only factor for victory and in fact this factor is of little importance.
The Holy Qur'an itself mentions this fact and says: Allah has helped you on many occasions including the day of Hunayn. When you were happy with the number of your men who proved to be of no help to you and the whole vast earth seemed to have no place to hide you (from your enemies) and you turned back in retreat. (Surah al-Tawbah, 9:25)
Acquisition of Information
After the conquest of Makkah great excitement and enthusiasm could been seen in the areas inhabited by the tribes of Hawazin and Saqif. Special contacts existed between them. The connecting link between them was a war like person named Malik bin Awf Nasri. The result of their mutual contacts was that before the Islamic army could pay attention to them they themselves came up to encounter it, so that, before the Muslims moved, they themselves should strike them hard by military tactics. They also selected from amongst them a thirty-year-old brave and courageous man to act as their commander.
Besides the aforesaid two tribes, the tribes of Bani Hilal, Nasr and Jasham also participated in this battle and all of them came up as a single striking force.
As ordered by the chief commander, all those, who participated in the battle, stationed their women and retinue, behind the rear of the army. When he was asked about the reason for this decision he said: "These men will remain steadfast in their fighting to protect their women and property and will not at all think of flight or retreat".
When Durayd bin Sammah, an old man and an experienced warrior, heard the wailing's of the women and the children, he quarreled with Malik, and, considering this act of his to be wrong from the point of view of principles of war, said to him: "The result of this action will be that if you are defeated you will be surrendering all your women and property to the army of Islam gratuitously". Malik did not pay heed to the words of this experienced soldier and said: "You have grown old and have lost your wisdom and knowledge of military tactics". However, the later events proved that the old man was right and the presence of women and children in a sphere of operation in which one has to strike and run proved to be of no use, except that the soldiers got involved in difficulties and their activities were hindered.
The Prophet Muhammad (SAW) sent Abdullah Aslami Ibn Abi Hadrad to collect information about the equipment, intentions and itinerary of the enemy. He roamed about in the entire army of the enemy, collected the necessary information and placed it at the disposal of the Prophet Muhammad. Malik, too, sent three spies towards the Muslims in a special manner so that they might bring the requisite information for him. They, however, returned to Malik with their hearts full of awe and fear.
The commander of the enemy army decided to make amends for the numerical inferiority and weak morale of his soldiers by means of a military trick i.e. by making a surprise attack, create confusion among the army of Islam so that the discipline of their units might be disrupted and the schemes of their high command might be frustrated.
To achieve this end, he encamped at the end of the pass, which led to the region of Hunayn. He then ordered all the soldiers to hide themselves behind the stones, the rocks and gaps of the mountains and at elevated places around the pass, and as soon as the army of Islam arrived in this deep and lengthy pass, all of them should come out of their places hiding and attack the units of Islam with arrows and stones. Thereafter a special group should descend from the mountains in an orderly manner and put the Muslims to sword under the cover of their archers.
Equipment of the Muslims
The Prophet Muhammad (SAW) was aware of the strength and the obstinacy of the enemy. Before leaving Makkah therefore, he called Safwan bin Umayyah and borrowed one hundred suits of armor from him and guaranteed its return. He personally put on two suit of armor, put a helmet on his head, and mounted a white mule, which had been presented to him, and moved on behind the army of Islam.
In the dead of night the army reached the Hunayn valley, which lies about midway between Mecca and Tayef. In order to reach the fertile valley of Tayef, they had to pass through a narrow defile called Hunayn. This was the key point or the enemy's defense. It was a narrow and dismal place leaving little room for an army to pass through, except in single file, nor could camels and horses be maneuvered within its narrow walls. The army of Islam rested at night at the mouth of the Hunayn and the day had not yet dawned fully when the tribe of Bani Salim arrived in the passage of Hunayn under the command of Khalid bin Walid. When a major part of the army of Islam was still in the pass. Concealing themselves under the precipitous side of the rocky valley, the tribesmen, from the heights, showered avalanches of rocks and arrows on the Muslims, and prevented all attempts by the Muslim cavalry to organize a charge. Panic began to spread amongst the Muslim troops and defeat seemed very probable.
This sudden attack terrified the Muslims so much that they began to flee and created, more than the enemy itself, disorder and disruption among their ranks. According to Habib-us-Siyar and Rouzath-ul-Ahbab, Khalid Bin Walid was the first to leave the field. These developments were a source of great joy for the hypocrites present in the army of Islam, so much so that Abu Sufyan said: "Muslims will run up to the coast of the sea". Another hypocrite said: "The magic has been counteracted". A third from amongst them determined to do away with Islam in that confused state of affairs by killing the Prophet Muhammad (SAW) and thus destroy the belief of the Oneness of Allah and the Prophet Hood of Islam lock, stock, and barrel.
The steadfastness of the Prophet Muhammad (SAW) and of a group of self-sacrificing persons
The Prophet Muhammad (SAW) was disturbed immensely by the flight of his friends which was the main cause of all the alarm and disorder, and felt that if matters were allowed to take their own course, even for a moment longer, the pivot of history would be different, humanity would change its course and the forces of polytheism would beat down the army of monotheism. While riding his mule, therefore, he said loudly: "O supporters of Allah and His Prophet! I am the servant of Allah and His Prophet". He uttered this sentence and then turned his mule towards the battlefield, which was occupied by Malik's men, who had already killed some Muslims and were busy killing others. A group of self-sacrificing persons like Imam Ali, the Commander of the Faithful, Abbas, Fazal bin Abbas, Usamah and Abi Sufyan bin Hirith, who had not left him alone and unprotected ever since the battle started, also proceeded along with him.
At this critical moment Imam Ali rallied the disorganized forces around him inspiring them to fight with fresh valor. At the same time the Prophet Muhammad (SAW) asked his uncle Abbas, who held his mule, who had a very loud voice, to call back the Muslims in this manner: "O Ansar, who helped the Prophet! O you who took the oath of allegiance to the Prophet under the tree of Paradise! Where are you going? The Prophet is here!" The words of Abbas reached the ears of the Muslims and stimulated their religious zeal and fervor. All of them responded immediately by saying, Labayk! Labayk! (Here am I! Here am I!) And returned bravely towards the Prophet Muhammad.
The repeated call by Abbas, which gave the good tidings of the Prophet's safety, made the fleeing men return to the Prophet Muhammad (SAW) with a peculiar regret and remorse and made them reorganize their rows. About a hundred men, all Ansars (Abul Fida; Ibn Hisham), gaining the narrow Pass, checked the advance of the enemy. The standard bearer of the enemy, a man of extraordinarily tall stature and stout built, came forward and challenged the Muslims to single combat, As usual, Imam Ali stepped forward and engaged him and within a short time put an end to him. In compliance with the orders of the Prophet Muhammad (SAW) and also to obliterate the shameful stain of desertion, the Muslims launched a general attack and compelled the enemies, in a very short time, to retreat or flee. The Prophet Muhammad, who was watching the struggle from an eminence, taking a handful of gravel, cast it towards the enemy saying, "May these faces be disgraced!" The enemy became panicky within a short time and finally took to flight, chased by the Muslims, and many of them were killed. In order to encourage the Muslims the Prophet Muhammad (SAW) was saying: "I am the Prophet of Allah and never tell a lie and Allah has promised me victory". This war tactics made the warriors of Hawazin and Saqif run away to the region of Autas and Nakhlah and to the forts of Ta'if leaving behind their women and retinue and a number of those killed in the battle. The battle was won by Muslims.
War Booty
In this battle the casualties of the Muslims were large, but the biographers have not mentioned the number of those killed. The enemy lost seventy of their bravest, of whom forty fell under the sword of Imam Ali.
As a result of this victory, enormous booty fell into the hands of the Muslims. The Muslims, however, stood to gain and the enemies fled leaving behind six thousand captives, twenty four thousand camels, forty thousand sheep and four thousand Waqih (It is equal to 213 grams approximately) of silver. The Prophet Muhammad (SAW) ordered that all the men and the entire property should be taken to Ji'ranah. He also appointed some men to keep a watch. The captives were kept in a particular house and the Prophet Muhammad (SAW) ordered that the entire booty should remain there as it was, till he returned from Ta'if.
The battle of Hunayn, is one of the most famous events in the history of Islam. It was notable for the strategy of Imam Ali regrouping the Muslim army, turning defeat into victory. It also showed the clemency with which the prisoners were treated. Six hundred of the enemies were freed without having to pay ransom.
The Battle of Karbala
As a direct descendent of the Prophet Mohammad Imam Husayn was considered by Shi'a Muslims to be their spiritual leader and their tradition dictated he should lead the Islamic community as Caliph (political and spiritual leader).
But when Imam Husayn was to have assumed the Caliphate his claim was dismissed by the then ruling Caliph, Mu'awiyah, the son of one of the Prophet's enemies. He claimed that his superior military strength, political abilities and age made him a better candidate than either Imam Hasan (Imam Husayn's older brother) or Imam Husayn himself.
On Mu'awiyah's death, the Caliphate passed to his son Yazid who required Imam Hasan and Imam Husayn to pay homage (Bay'at) to him as rightful leader.
Imam Husayn was unwilling to swear allegiance to Yazid and decided to travel to Kufa in Iraq to lead his supporters there against the Caliphate.
Yazid ordered an army to intercept Imam Husayn and stop him from reaching Kufa. The martyr's family and supporters got as far as Karbala before they were surrounded by a large number of Yazid's troops.
Imam Husayn, still refusing to swear allegiance to an authority he did not believe was legitimate, faced a desperate situation. His party of 72 armed men, 18 family members and 5Muharram commemorates the events that took place in Karbala in 61AH/680CE which culminated in the massacre of Imam Husayn and his followers.
As a direct descendent of the Prophet Mohammad Imam Husayn was considered by Shi'a Muslims to be their spiritual leader and their tradition dictated he should lead the Islamic community as Caliph (political and spiritual leader).
But when Imam Husayn was to have assumed the Caliphate his claim was dismissed by the then ruling Caliph, Mu'awiyah, the son of one of the Prophet's enemies. He claimed that his superior military strength, political abilities and age made him a better candidate than either Imam Hasan (Imam Husayn's older brother) or Imam Husayn himself.
On Mu'awiyah's death, the Caliphate passed to his son Yazid who required Imam Hasan and Imam Husayn to pay homage (Bay'at) to him as rightful leader.
Imam Husayn was unwilling to swear allegiance to Yazid and decided to travel to Kufa in Iraq to lead his supporters there against the Caliphate.
Yazid ordered an army to intercept Imam Husayn and stop him from reaching Kufa. The martyr's family and supporters got as far as Karbala before they were surrounded by a large number of Yazid's troops.
Imam Husayn, still refusing to swear allegiance to an authority he did not believe was legitimate, faced a desperate situation. His party of 72 armed men, 18 family members and 54 supporters were stranded in the harsh desert without water or supplies.
Desperate to avoid bloodshed, Imam Husayn put his case to Yazid's generals over eight long days, appealing to their sense of humanity and faith to no avail.
At dawn on the 10th day - Ashura - after Imam Husayn addressed his followers for the last time, Yazid's troops fired arrows at the camp and the battle was underway.
Hopelessly outnumbered Imam Husayn's followers were unable to resist the onslaught, one by one all of the men fell including Imam Husayn, his brother 'Abbas had been killed earlier, only the women and children were spared.
Imam Husayn was decapitated, his body mutilated and trampled by horses. After the troops left, the desert people around what was to become Karbala retrieved Imam Husayn and 'Abbas' bodies and buried them. Pilgrims have come to Karbala ever since and it is now one of the most important Shi'a shrines in the world.4 supporters were stranded in the harsh desert without water or supplies.
Desperate to avoid bloodshed, Imam Husayn put his case to Yazid's generals over eight long days, appealing to their sense of humanity and faith to no avail.
At dawn on the 10th day - Ashura - after Imam Husayn addressed his followers for the last time, Yazid's troops fired arrows at the camp and the battle was underway.
Hopelessly outnumbered Imam Husayn's followers were unable to resist the onslaught, one by one all of the men fell including Imam Husayn, his brother 'Abbas had been killed earlier, only the women and children were spared.
Imam Husayn was decapitated, his body mutilated and trampled by horses. After the troops left, the desert people around what was to become Karbala retrieved Imam Husayn and 'Abbas' bodies and buried them. Pilgrims have come to Karbala ever since and it is now one of the most important Shi'a shrines in the world.
The Battle of Islam at Nahrawan:
After the unsatisfactory conclusion to the Battle of Siffin, Imam Ali (A.S.) returned with his army back to Kufa on the 13th of Safar 37 A.H. During the march, a group of 12,000 men kept themselves at a distance from the main part of the army.The group was furious at the way things had ended at Siffin. These were the Kharjites (Kharjite means one who rebels against religion). They were the same people who had put down their weapons on the battlefield. Now they said that Imam Ali (A.S.) had betrayed Islam by agreeing to the truce and should have referred judgment to the Holy Qur'an alone or continued to fight. They demanded that he repent for this great sin.
KharjitesWhen the army neared Kufa, the Kharjites camped at a village named Harura. They started saying that all Muslims were equal and nobody could rule over the other. In this way, they denounced both Imam Ali (A.S.) and Muawiya and said that their belief was in "La Hukma Illa Lillah", meaning, "No Ruler ship except by Allah alone."
Imam Ali (A.S.) sent Sasaa Bin Sauhan and Ziad Bin Nazr Harisi in the company of Ibne Abbas towards them and afterwards himself went to the place of their stay and tried to explain to them that they were misunderstanding the words "La Hukma Illa Lillah", and that in accepting the arbitration (peace talks) at Siffin, he had not gone against the teachings of the Holy Qur'an.
He pointed out that they themselves were at fault, because they should never have laid down their arms and forced him to call back Malike Ashtar, who was at the point of securing victory. He reminded them that they had pressed for the arbitration and had forced him to appoint Abu Musa Ash'ari as their representative. He told them that he found their present behavior very strange, considering their involvement in Siffin. To this they admitted that they had sinned but now they had repented for it and he should do the same.
Imam Ali (A.S.) replied that he was a true believer and did not have to repent because he had not committed any sin and dispersed them after discussion.
The Kharjites refused to accept the words of Imam Ali (A.S.) and awaited the decision of Amr al-Aas and Abu Musa Ash'ari. When they learnt of the decision they decided to revolt, and they set up their headquarters at Nahrawan, twelve miles from Baghdad. Some people came from Basra to join the rebels.
On the other side, after hearing the verdict of Arbitration Imam Ali (A.S.) rose for fighting the army of Syria and wrote to the Kharijites that the verdict passed by the two arbitrators in pursuance of their heart's wishes instead of the Qur'an and sunnah was not acceptable to him, that he had therefore decided to fight with them and they should support him for crushing the enemy. But the Kharijites gave him this reply, "When you had agreed to Arbitration in our view you had turned heretic. Now if you admit your heresy and offer repentance we will think over this matter and decide what we should do." Imam Ali (A.S.) understood from their reply that their disobedience and misguidance had become very serious. To entertain any kind of hope from them now was futile. Consequently, ignoring them he encamped in the valley of an-Nukhaylah with a view to marching towards Syria to fight against Muawiya.
Imam Ali (A.S.) had already started towards Muawiya when he received the news that they had butchered the governor of Nahrawan namely Abdullah Ibn Khabbab Ibn al-Aratt and his slave maid with the child in her womb, and have killed three women of Banu Tayyi and Umm Sinan as-Saydawiyyah. Imam Ali (A.S.) sent al-Harith Ibn Murrah al-Abdi for investigation but he too was killed by them. When their rebellion reached this stage it was necessary to deal with them. There was a danger that the Kharjites might attack Kufa while Imam Ali (A.S.) and his men were marching towards Muawiya, so Imam Ali (A.S.) decided to stop them. He changed his course eastward, crossed the river Tigris and approached Nahrawan.
On reaching there Imam Ali (A.S.) sent a messenger to the Kharjites demanding that those people who had murdered innocent Muslims around their camp should be surrendered. The Kharjites replied that they were all equally responsible for killing these sinners.
There was some reluctance in the army of Imam Ali (A.S.) to fight the Kharjites, because they had been their companions against Muawiya at Siffin. Imam Ali (A.S.) himself did not desire the bloodshed of these misguided fanatics, so he sent Abu Ayyub al-Ansari with a message of peace. So he spoke to them aloud, "Whoever comes under this banner or separates from that party and goes to Kufah or al-Mada'in would get amnesty and he would not be questioned. As a result of this Farwah Ibn Nawfal al-Ashja'i said that he did not know why they were at war with Imam Ali (A.S.). Saying this he separated along with five hundred men. Similarly group after group began to separate and some of them joined Imam Ali (A.S.). In the end, only cores of 1,800 die-hards were left under the command of Abdallah bin Wahab. These Kharjites swore that they would fight Imam Ali (A.S.) at any cost.
Nahjul Balagha - Sermon 36/Warning the people of Nahrawan of their fate:
"I am warning you that you will be killed on the bend of this canal and on the level of this low area while you will have no clear excuse before Allah nor any open authority with you. You have come out of your houses and then divine decree entangled you. I had advised you against this arbitration but you rejected my advice like adversaries and opponents till I turned my ideas in the direction of your wishes. You are a group whose heads are devoid of wit and intelligence. May you have no father! (Allah's woe be to you!) I have not put you in any calamity nor wished you harm."
The Kharjites attacked Imam Ali's (A.S.) army with desperate courage. However, they did not stand a chance against the superior army that faced them and they were all killed except nine men. These nine managed to flee to Basra and elsewhere, where they spread the fire of their hatred and recruited more followers. From Imam Ali's (A.S.) army only eight persons fell as martyrs. The battle took place on the 9th Safar, 38 A.H. Two years later, in 40 A.H., it was the Kharjites who sent out three assassins to kill Imam Ali (A.S.), Muawiya and Amr al-Aas. The latter two survived but Imam Ali (A.S.) was martyred following Ibne Muljam's cowardly attack in the mosque of Kufa.
Having disposed of the Kharjites at Nahrawan, Imam Ali (A.S.) resumed his march to Syria. However, the chiefs of his followers urged him to stop at Kufa to let the men rest before the long journey and to enable the army to repair their weapons and armours. Imam Ali (A.S.) agreed to this request and camped at Nukhayla outside Kufa. The soldiers were allowed to leave the camp for a day.
On the next day, hardly any men returned and at length, Imam Ali (A.S.) entered Kufa and gave a stern sermon to the people. However, nobody came forward and finally, Imam Ali (A.S.) turned away from them in disappointment. The Syrian expedition was abandoned, never to be resumed.
The Battle of Islam at Siffin:
After the battle of Jamal was over, Imam Ali (A.S.) returned from Basra to Kufa in Rajab of 36 A.H. He decided to transfer the capital of his government to Kufa from Madina because it was more centrally placed in the Muslim Empire, and he could halt Muawiya's progress into Iraq.
Before marching towards Muawiya, Imam Ali (A.S.) tried to settle matters peacefully by sending Jarir, chief of Bani Bajila and the governor of Hamdan, to Syria as an envoy. However, Jarir became so engrossed in the entertainment that Muawiya put his way, that he wasted his time in Syria. He finally returned three months later with the useless message that peace could only be negotiated if the murderers of Uthman were brought to justice. Malik al-Ashtar accused him of having wasted time in effeminate pleasures with Muawiya, who purposely kept him long enough to mature his plans of hostilities. Jarir left Kufa and joined Muawiya.
Imam Ali (A.S.) decided that matters could be only decided by war, so he marched without delay through the Mesopotamian desert to Riqqa at the banks of the Euphrates. After crossing the river by constructing a bridge they came across the Syrian outposts at Sur al-Rum. There were a few skirmishes between the armies but the Syrians gave way and in the month of Zilhaj of 36 A.H., the army of Imam Ali (A.S.) came into sight of Muawiya's main forces, which had already camped at Siffin.
At Siffin, Muawiya had stationed his general, Abul Awr, with 10,000 men on the river to stop the access to water for Imam Ali's (A.S.) army. Imam Ali (A.S.) sent Sasaa Bin Sauhan al-Abdi to Muawiya that this action was not necessary because, after all, the people whom he was refusing water were also Muslims. He further assured Muawiya that if the situation had been reversed, the river would have been open to both armies. However, Muawiya sent back a message that the murderers of Uthman had not allowed him any water when they had laid siege to his palace, and Muawiya was avenging that action.
Imam Ali (A.S.) knew that this situation would be intolerable and he launched an attack under Malike Ashtar. The brave commander secured the river after heavy fighting and Abul Awr was dislodged from its banks. Having control of the river, Imam Ali (A.S.) kept to his word and allowed unlimited access to Muawiya's side.
Imam Ali (A.S.) divided his army of 90,000 men into seven units each commanded by brave warriors. Muawiya similarly divided his army of 120,000 men into seven columns. Everyday one column from each army would engage one another in combat.
The battles were mostly restricted to single combats or small groups fighting because Imam Ali (A.S.) was trying to avoid the serious loss of Muslim lives that would have resulted from a full scale battle. The month of Zilhaj ended in this manner and the month of Muharram, in which fighting is forbidden, set in. During this month, Imam Ali (A.S.) tried hard to resolve the crisis by negotiation, but to no avail. He pointed out that he was ready to punish the murderers of Uthman if Muawiya would point them out. However, Muawiya did not wish the matter to end so easily, because it was the issue of Uthman's unavenged death that had enabled him to gather such a large army.
In the month of Safar fighting was resumed. For a week, fierce battles raged all day. Everyday the conflict got more severe and bitter. In the second week Imam Ali (A.S.) came to the battlefield for the first time. After a series of single combats, in which he overcame every opponent with his awesome skill, no body would come to fight him.
He was forced to disguise himself to get anybody to challenge him. On one such occasion, an unsuspecting warrior from Muawiya's side attacked Imam Ali (A.S.). The man was struck with a single sweep of Zulfiqar with such force by Imam Ali (A.S.) that the upper half of his body was severed from the lower half. Those who watched thought that the blow had missed, and it was only when the horse moved and the two halves fell to the ground, that people realized what had happened.
Day after day the loss of lives increased, especially in the ranks of Muawiya. However, Imam Ali (A.S.) also lost several distinguished Companions of the Holy Prophet (S.A.W.) from his side. Amongst them were Hashim bin Utba and Ammar Yasir.
Ammar, who was 93 years old, had been informed by the Holy Prophet (S.A.W.) that he would die fighting rebels and enemies of Islam. This was well known by all, and when he died there was some commotion in Muawiya's army. He managed to quieten them down by saying that, since Ammar had been brought to fight by Imam Ali (A.S.), it was he who was the cause of his death. He said that Imam Ali (A.S.) therefore was the rebel that the prophecy talked about, and not Muawiya. This incredible argument was accepted by his men and war continued until the 13th night.
Allahu AkbarOn that day the commander-in-chief of Imam Ali's (A.S.) army, Malike Ashtar, attacked the enemy ferociously. His shout of Allahu Akbar, every time he killed a man, was heard no less than 400 times.
The hero of the battle began to bring on victory when Amr al-Aas on Muawiya's side said, "Call the enemy to the Word of God."
Muawiya eagerly accepted these words and his men raised 500 copies of the Holy Qur'an on their spears, saying that the Holy Book would decide their differences. This trick had a strange effect on some people in the army of Imam Ali (A.S.), who dropped their weapons and agreed that the Holy Qur'an should decide the matter.
Imam Ali (A.S.) stepped into the battlefield urging his men to continue fighting and ignore the tricks of Muawiya, but they disobeyed. The war thus came to an unsatisfactory end, and it was decided that one representative from each side should meet to reach a final decision.
Imam Ali (A.S.) wanted Abdullah bin Abbas or Malike Ashtar to represent him, but his men insisted that Abu Musa Ash'ari be chosen instead. Muawiya appointed Amr al-Aas to represent him. Abu Musa had neither wit nor tact and was no match for the cunning Amr al-Aas.
In the meeting that took place some months later, Abu Musa was badly tricked by Amr into giving up the rights of Imam Ali (A.S.), and it is as follows.
Decision of the umpires
RingThe time for arbitration having come, the umpires proceeded to Dumat-al-Jondel or Azroh, each with a retinue of four hundred horsemen according to the agreement. Many a leading Chief from Mecca, Medina, Iraq and Syria went there to watch the proceedings, which were to decide the future of Islam. Abdallah bin Abbas, who accompanied Abu-Musa to preside at the daily prayers, while having a discourse with Abu-Musa upon the topic of arbitration, urged him to beware of the crafty ways of his astute colleague and to keep particularly in his mind the fact that Ali had no blemish to render him incapable of government, nor Muawiya any virtue to qualify him for it. When Abu-Musa reached Duma, Amr bin Aas received him with great respect. A private conference was held between the two alone in a pavilion erected for the purpose. Amr was already well aware of the weaknesses in Abu-Musa's character. He treated Abu-Musa with utmost respect and civility till he brought him completely under his influence. Having won his confidence, he made him admit that Osman was foully murdered. Then he asked him why the avenger of his blood, a near relation of his and an able administrator viz. Muawiya should not be taken as his successor. To this Abu-Musa replied that the succession should not be determined on such a basis which would give preference to Osman's Sons as legitimate claimants; but that they must above all things take care lest a mutiny should be kindled or civil wars break again. Upon this Amr bin Aas asked Abu-Musa to reject both Ali and Muawiya, and let the Faithful elect a third. This is the simplest and safest solution of the problem. 'I agree,' said Abu-Musa, let us go forth to pronounce. A tribunal was erected from which each of the umpires was to declare publicly his decision. Abu-Musa wished Amr to go up first, but Amr, alleging reasons to give preference to Ali's man, overcame all his scruples and insisted upon Abu-Musa going up first. Abu-Musa ascended and addressed the people thus: 'Brethren! I and Amr bin Aas, both of us, have given full consideration to the matter and have come to the conclusion that no other course to restore peace and to remove discord from the people can possibly be better than to depose both Ali and Muawiya in order that people may have their choice of a better man in their stead. I therefore depose both Ali and Muawiya from the Caliphate to which they pretend, in the manner as I draw this ring from my finger.' Having made this declaration Abu-Musa came down. Amr bin Aas now took his turn and went up to announce what he had to declare. 'You have heard,' he said, 'how Abu-Musa on his part has deposed his chief Ali; I, on my part, do depose him too and I invest my chief Muawiya with the Caliphate and I confirm him to it, as I put this ring upon my finger. I do this with justice because Muawiya is the avenger of Osman and his rightful successor.' So saying, he came down. This arbitration took place in the month of Ramadan, 37 A.H. or February 658 A.D.
Muawiya thus managed to escape certain defeat at Siffin. The damage done at the battle was great. Muawiya lost 45,000 men and 25,000 men were killed on the side of Imam Ali (A.S.).
Before marching towards Muawiya, Imam Ali (A.S.) tried to settle matters peacefully by sending Jarir, chief of Bani Bajila and the governor of Hamdan, to Syria as an envoy. However, Jarir became so engrossed in the entertainment that Muawiya put his way, that he wasted his time in Syria. He finally returned three months later with the useless message that peace could only be negotiated if the murderers of Uthman were brought to justice. Malik al-Ashtar accused him of having wasted time in effeminate pleasures with Muawiya, who purposely kept him long enough to mature his plans of hostilities. Jarir left Kufa and joined Muawiya.
Imam Ali (A.S.) decided that matters could be only decided by war, so he marched without delay through the Mesopotamian desert to Riqqa at the banks of the Euphrates. After crossing the river by constructing a bridge they came across the Syrian outposts at Sur al-Rum. There were a few skirmishes between the armies but the Syrians gave way and in the month of Zilhaj of 36 A.H., the army of Imam Ali (A.S.) came into sight of Muawiya's main forces, which had already camped at Siffin.
At Siffin, Muawiya had stationed his general, Abul Awr, with 10,000 men on the river to stop the access to water for Imam Ali's (A.S.) army. Imam Ali (A.S.) sent Sasaa Bin Sauhan al-Abdi to Muawiya that this action was not necessary because, after all, the people whom he was refusing water were also Muslims. He further assured Muawiya that if the situation had been reversed, the river would have been open to both armies. However, Muawiya sent back a message that the murderers of Uthman had not allowed him any water when they had laid siege to his palace, and Muawiya was avenging that action.
Imam Ali (A.S.) knew that this situation would be intolerable and he launched an attack under Malike Ashtar. The brave commander secured the river after heavy fighting and Abul Awr was dislodged from its banks. Having control of the river, Imam Ali (A.S.) kept to his word and allowed unlimited access to Muawiya's side.
Imam Ali (A.S.) divided his army of 90,000 men into seven units each commanded by brave warriors. Muawiya similarly divided his army of 120,000 men into seven columns. Everyday one column from each army would engage one another in combat.
The battles were mostly restricted to single combats or small groups fighting because Imam Ali (A.S.) was trying to avoid the serious loss of Muslim lives that would have resulted from a full scale battle. The month of Zilhaj ended in this manner and the month of Muharram, in which fighting is forbidden, set in. During this month, Imam Ali (A.S.) tried hard to resolve the crisis by negotiation, but to no avail. He pointed out that he was ready to punish the murderers of Uthman if Muawiya would point them out. However, Muawiya did not wish the matter to end so easily, because it was the issue of Uthman's unavenged death that had enabled him to gather such a large army.
In the month of Safar fighting was resumed. For a week, fierce battles raged all day. Everyday the conflict got more severe and bitter. In the second week Imam Ali (A.S.) came to the battlefield for the first time. After a series of single combats, in which he overcame every opponent with his awesome skill, no body would come to fight him.
He was forced to disguise himself to get anybody to challenge him. On one such occasion, an unsuspecting warrior from Muawiya's side attacked Imam Ali (A.S.). The man was struck with a single sweep of Zulfiqar with such force by Imam Ali (A.S.) that the upper half of his body was severed from the lower half. Those who watched thought that the blow had missed, and it was only when the horse moved and the two halves fell to the ground, that people realized what had happened.
Day after day the loss of lives increased, especially in the ranks of Muawiya. However, Imam Ali (A.S.) also lost several distinguished Companions of the Holy Prophet (S.A.W.) from his side. Amongst them were Hashim bin Utba and Ammar Yasir.
Ammar, who was 93 years old, had been informed by the Holy Prophet (S.A.W.) that he would die fighting rebels and enemies of Islam. This was well known by all, and when he died there was some commotion in Muawiya's army. He managed to quieten them down by saying that, since Ammar had been brought to fight by Imam Ali (A.S.), it was he who was the cause of his death. He said that Imam Ali (A.S.) therefore was the rebel that the prophecy talked about, and not Muawiya. This incredible argument was accepted by his men and war continued until the 13th night.
Allahu AkbarOn that day the commander-in-chief of Imam Ali's (A.S.) army, Malike Ashtar, attacked the enemy ferociously. His shout of Allahu Akbar, every time he killed a man, was heard no less than 400 times.
The hero of the battle began to bring on victory when Amr al-Aas on Muawiya's side said, "Call the enemy to the Word of God."
Muawiya eagerly accepted these words and his men raised 500 copies of the Holy Qur'an on their spears, saying that the Holy Book would decide their differences. This trick had a strange effect on some people in the army of Imam Ali (A.S.), who dropped their weapons and agreed that the Holy Qur'an should decide the matter.
Imam Ali (A.S.) stepped into the battlefield urging his men to continue fighting and ignore the tricks of Muawiya, but they disobeyed. The war thus came to an unsatisfactory end, and it was decided that one representative from each side should meet to reach a final decision.
Imam Ali (A.S.) wanted Abdullah bin Abbas or Malike Ashtar to represent him, but his men insisted that Abu Musa Ash'ari be chosen instead. Muawiya appointed Amr al-Aas to represent him. Abu Musa had neither wit nor tact and was no match for the cunning Amr al-Aas.
In the meeting that took place some months later, Abu Musa was badly tricked by Amr into giving up the rights of Imam Ali (A.S.), and it is as follows.
Decision of the umpires
RingThe time for arbitration having come, the umpires proceeded to Dumat-al-Jondel or Azroh, each with a retinue of four hundred horsemen according to the agreement. Many a leading Chief from Mecca, Medina, Iraq and Syria went there to watch the proceedings, which were to decide the future of Islam. Abdallah bin Abbas, who accompanied Abu-Musa to preside at the daily prayers, while having a discourse with Abu-Musa upon the topic of arbitration, urged him to beware of the crafty ways of his astute colleague and to keep particularly in his mind the fact that Ali had no blemish to render him incapable of government, nor Muawiya any virtue to qualify him for it. When Abu-Musa reached Duma, Amr bin Aas received him with great respect. A private conference was held between the two alone in a pavilion erected for the purpose. Amr was already well aware of the weaknesses in Abu-Musa's character. He treated Abu-Musa with utmost respect and civility till he brought him completely under his influence. Having won his confidence, he made him admit that Osman was foully murdered. Then he asked him why the avenger of his blood, a near relation of his and an able administrator viz. Muawiya should not be taken as his successor. To this Abu-Musa replied that the succession should not be determined on such a basis which would give preference to Osman's Sons as legitimate claimants; but that they must above all things take care lest a mutiny should be kindled or civil wars break again. Upon this Amr bin Aas asked Abu-Musa to reject both Ali and Muawiya, and let the Faithful elect a third. This is the simplest and safest solution of the problem. 'I agree,' said Abu-Musa, let us go forth to pronounce. A tribunal was erected from which each of the umpires was to declare publicly his decision. Abu-Musa wished Amr to go up first, but Amr, alleging reasons to give preference to Ali's man, overcame all his scruples and insisted upon Abu-Musa going up first. Abu-Musa ascended and addressed the people thus: 'Brethren! I and Amr bin Aas, both of us, have given full consideration to the matter and have come to the conclusion that no other course to restore peace and to remove discord from the people can possibly be better than to depose both Ali and Muawiya in order that people may have their choice of a better man in their stead. I therefore depose both Ali and Muawiya from the Caliphate to which they pretend, in the manner as I draw this ring from my finger.' Having made this declaration Abu-Musa came down. Amr bin Aas now took his turn and went up to announce what he had to declare. 'You have heard,' he said, 'how Abu-Musa on his part has deposed his chief Ali; I, on my part, do depose him too and I invest my chief Muawiya with the Caliphate and I confirm him to it, as I put this ring upon my finger. I do this with justice because Muawiya is the avenger of Osman and his rightful successor.' So saying, he came down. This arbitration took place in the month of Ramadan, 37 A.H. or February 658 A.D.
Muawiya thus managed to escape certain defeat at Siffin. The damage done at the battle was great. Muawiya lost 45,000 men and 25,000 men were killed on the side of Imam Ali (A.S.).
The battle of Jamal (Camel):
Both Talha & Zubayr were brothers-in-law of Ummul Momeneen Ayesha. Her youngest sister was the wife of Talha, who was also a cousin of her father. Her eldest sister was a wife of Zubayr, whose son Abdullah was adopted by Ummul Momeneen Ayesha.
Ummul Momeneen Ayesha was a jealous woman. Now she declared herself as the avenger of the murder of Uthman and prepared to wage war against Imam Ali (A.S.), whom she had always hated.
She managed to recruit the support of the powerful clan of Bani Umayyah, to whom Uthman had belonged. The ex-governors of Uthman, who had been replaced by Imam Ali (A.S.), also joined her.
JamalYala the ex-governor of Yemen carried off to Makka all the treasure from Yemen when he was deposed. Amounting to sixty thousand Dinars, which he made over to Ummul Momeneen Ayesha along with six hundred camels, one of which was a rarity, a big-sized, well bred animal, valued at 200 gold pieces. It was named Al-Askar and was specially presented for the use of Ummul Momeneen Ayesha.
Talha and Zubayr also joined her, in spite of their oath of allegiance to Imam Ali (A.S.). A large number of Arabs were also paid to enlist in the army, whose fathers and brothers had been killed by Imam Ali (A.S.) in defending the Prophet's (S.A.W.) cause on the occasion of various wars in his time. Many a discontented Arab flocked under the Standard.
The preparations of war having been completed, Ummul Momeneen Ayesha's army proceeded to Basra. Before leaving, she had asked Umme Salma, a faithful widow of the Holy Prophet (S.A.W.), to accompany her. Umme Salma had indignantly refused, reminding Ummul Momeneen Ayesha that the Holy Prophet (S.A.W.) had said that Imam Ali (A.S.) was his successor and whoever disobeyed him, disobeyed the Holy Prophet (S.A.W.) himself. She also reminded her of the time when he had addressed all his wives saying that the dogs of Hawab would bark at one of his wives, who would be part of a rebellious mob. She then warned Ummul Momeneen Ayesha not to be fooled by the words of Talha and Zubayr who would only entangle her in wrong deeds. This advice had a sobering effect on Ummul Momeneen Ayesha, who almost gave up her plan. However, her adopted son, Abdallah bin Zubayr, convinced her to go ahead.
Ummul Momeneen Ayesha mounted on a litter on the camel al-Askar, and marched from Makka at the head of 1,000 men. On her right was Talha and on her left, Zubayr. On their way many more joined them, swelling their numbers to 3,000.
On the way to Basra, the rebel army received news that Imam Ali (A.S.) had come out of Madina in their pursuit. They decided to leave the main road and proceed to Basra through a different route. When they passed through the valley of Hawab the dogs of the village surrounded Ummul Momeneen Ayesha's camel, barking loudly. She was immediately worried and asked for the name of the place. When she was told it was Hawab, she was shocked and she despairingly cried, "Alas! Alas! I am the wretched woman of Hawab. The Prophet of Allah had already warned me against this."
She got off her camel and refused to go any further. Talha and Zubayr tried to convince her that the place was not Hawab and even brought 50 witnesses to testify to this lie, but in vain. This is said to be the first occasion of false evidence given publicly since the dawn of Islam. Finally, they raised a cry that Imam Ali (A.S.) was approaching, and Ummul Momeneen Ayesha, struck with terror, quickly remounted and the march was resumed.
The army reached Basra and camped in the suburbs. Ummul Momeneen Ayesha, Talha and Zubayr began talks with the leading citizens of Basra, trying to get their support for their cause. In this they failed and were subjected to ridicule.
Finally, some of them entered the city and during the congregational prayers, they treacherously captured Imam Ali's (A.S.) governor, Uthman bin Huneif, after killing 40 of his guards. Fighting broke out in the city and many of Imam Ali's (A.S.) supporters were killed before Ummul Momeneen Ayesha gained control of Basra. The governor, Uthman, suffered the indignity of having his eyebrows, moustache and beard plucked out, hair by hair, before being turned out of the city.
Meanwhile, Imam Ali (A.S.) had received information about Ummul Momeneen Ayesha's plans from Umme Salma, and news of the disturbances in Makka and Basra also came through.
Imam Ali (A.S.) made immediate plans to march towards Basra but could only raise 900 men with difficulty. This was because the people were reluctant to fight Ummul Momeneen Ayesha, who was considered to be the Mother of the Faithful by virtue of being the widow of the Holy Prophet (S.A.W.). Also, Muawiya had succeeded in making people think that Imam Ali (A.S.) was somehow involved in the murder of Uthman.
In Kufa, Imam Hasan (A.S.) raised 9,000 men, and other units arrived as well, all joining Imam Ali (A.S.) at his camp at Zhi-Q'ar. Meanwhile, Uthman bin Huneif arrived with fresh news from Basra. Imam Ali (A.S.) smiled and said to him that he had left them as an old man but had returned as a beardless youth.
Imam Ali (A.S.) wrote letters to Ummul Momeneen Ayesha, Talha and Zubayr, warning them against the unwise steps they had taken, but his words were ignored. Finally he marched to Basra at the head of 20,000 men.
Ummul Momeneen Ayesha's forces numbered 30,000 but they were mostly raw recruits, while Imam Ali's (A.S.) army was full of battle veterans.
In Basra, the sight of Imam Ali's (A.S.) men in battle formation filled Ummul Momeneen Ayesha and her comrades with terror. Imam Ali (A.S.) talked at length with Talha and Zubayr, negotiating for peace. He reminded them of the words of the Holy Prophet (S.A.W.) regarding his authority, which they both admitted they had heard. Zubayr was ashamed of his deeds and left the scene but Talha remained doubtful. Ummul Momeneen Ayesha was furious at the conduct of the two and ordered a raid at nighttime to end the chance of peace.
The next morning Ummul Momeneen Ayesha mounted her camel al-Askar and urged her troops to prepare for battle. Thus began the unfortunate Battle of Jamal (Camel), where Muslims fought each other for the first time. Although outnumbered, Imam Ali (A.S.) and his soldiers were too skilled to be defeated. Soon victory began to incline towards Imam Ali (A.S.). Talha was wounded and later died. Ummul Momeneen Ayesha's camel was brought down and Imam Ali (A.S.) ordered her brother Muhammad bin Abu Bakr to take care of Ummul Momeneen Ayesha.
After that, the battle was soon over, and Imam Ali (A.S.) declared a general amnesty for all the rebels.
Ummul Momeneen Ayesha's plans had come to nothing and 10,000 men lay dead as a result of her jealousy. In this battle Imam Ali (A.S.) restrained his men from taking any war booty and all property found on the battle ground was gathered in the mosque of Basra, from where the owners could claim their possessions.
Battle of al-Ahzab
Battle of al-Ahzab (Tribes), Battle of Khandaq (Ditch, Moat, Trench):
The Qureshite community had one important dream: The destruction of Mohammed and his religion. Pagan tribes outside Mecca were sharing with them the same dream. Like the Meccans, these tribes considered Mohammed a serious menace to their religion. This belief brought these tribes and the Muslims into military confrontations in which the Muslims had the upper hand. These tribes, therefore, were like the Meccan community full of resentment and rancor towards Mohammed and his religion.
Non-Pagan Tribes
There were clashes between the Muslims and some of the people of scripture who were neighboring Medina caused by their breaching of covenants with the Holy Prophet. Tribes from among them such as Banu Al-Natheer and others were exiled by the Prophet.
A delegation from these people went to Mecca and other Arab communities during the fifth year after the Hijrah, propagating war against the Prophet and attempting to mobilize the Arab forces for the proposed war. They did not need much effort to persuade the Meccans to a military undertaking against the Prophet. Their response to the invitation was prompt, and without hesitation, they mobilized four thousand fighters. This army was supplemented with six thousands from Ghatafan, Saleem, and other tribes. Thus, ten thousands strong marched towards Medina.
The Holy Prophet received the news of the imminent invasion a few days before their arrival at Medina. He consulted his companions, and Salman Al-Farisi (the Persian) advised the Prophet to dig a moat around Medina to prevent the invaders from entering it. The Messenger commanded the Muslims (who were about three thousands) to implement the plan. The moat was dug within six days.
Witnessing the moat, the invaders were surprised and realized that it had become difficult for them to enter Medina. Thus they found it necessary to besiege Medina instead of invading it directly. Banu Quraidhah, a community from the followers of the Scripture, joined the pagan army after its arrival. This community had a covenant of peace with the Prophet. Their treacherous action was a frightening surprise to the Muslims. By breaching the covenant, this community gave the pagan army additional forces and equipment. It became the duty of the Muslims to add to their defensive lines another line.
The Muslims in horror
There were many hypocrites among the Muslims who circulated frightening rumors, which added to the fear of the Muslims. The Holy Qur'an tells us of the psychological crisis with which the Muslims lived during that period:
"Behold! They came upon you from above you and from below you, and when the eyes grew wild and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about God! In that situation the believers were tried: They were shaken with a mighty Shock. And behold! The hypocrites and those in whose hearts there is disease (even) say: God and His Apostle promised us nothing but delusion! Behold! A party among them said: O people of Yathrib (Medina), you cannot stand (the attack), therefore turn back! And a band of them ask for leave of the Prophet, saying: Truly our houses are bare and exposed though they were not exposed; they intended nothing but to flee." (33:10-13)
The pagan army, on the contrary, was enjoying an extremely high morale. Victory to them was certain. Medina was under their siege, and its inhabitants did not possess the courage to come out of it. Their confidence in victory and morale went higher when Banu Quraidhah joined them. This made them change their strategy from the siege of Medina to a direct invasion.
Amr's Venture
Amr Ibn Abd Wodd, accompanied by Dhirar Ibn Al-Khattab, Akramah Ibn Abu Jahl, and others, sought and found a narrow place in the moat. Their horses leaped above the moat to the other side. Had this adventure succeeded many pagan fighters were expected to follow them and make it feasible for the whole army to pass through that narrow place, for they could have spanned the two sides of the ditch by filling that narrow gap with soil.
The Muslims were in a state of shock and horror before the passage of these pagan soldiers to their side. The new danger, which was presented by their passage, made the morale of the Muslims much lower than before.
Men of strong faith
Though the hearts of most of the Muslims were filled with fear, some of them were unshaken by the new danger. It rather made their faith stronger in God, His Messenger, and the promised victory. These individuals were ready to sacrifice themselves and one of them certainly was determined to try to confine the danger, then to remove it. The Holy Qur'an tells us of the morale of these believers.
When the believers saw the confederate forces, they said: This is what God and His Apostle had promised us. And God and His Apostle told us what is true. And it only added to their faith and their zeal in obedience. "Among the believers are men who have been true to their covenant with God: Of them some have completed their vow (to the extreme), and some (still) wait; but they have never changed (their determination) in the least." (33:23)
The Holy Qur'an does not inform us of the number of those believers whose faith was increased by the increase of the danger. These believers may have been scores or just a few. However, faith sometimes remains only as a state of mind without being transformed into action. Some of the faith is active, flowing with vitality and moving the faithful to face the danger and to rise to its level and above its level.
The number of these distinguished believers remained unknown.
Ali's Response
However, history informed us of one of them because of his outstanding achievements at this battle, in confining and removing the danger, which shook the very foundation of the Islamic state. That man was no other than Ali Ibn Abu Talib.
Amr Ibn Wodd, who crossed the moat, was well known among the Arabs. He attended the battle, boastfully making his place known to people. His very passage from one side to the other side of the moat, accompanied only by a small number of fighters, indicates that the man was extremely courageous. He was the only one from among the ten thousand fighters who tried to invade the Muslims directly and challenge them totally while he was with them on one side.
The passage of Amr and his companions presented to the Muslims a new and serious danger and a frightening surprise, which they never expected. The door was about to be opened widely, and hundreds and thousands were expected to follow. The surprise, however, did not frighten or astonish Ali. History informs us of Ali's present-mindedness and fast response, for he immediately moved to confine the danger, then to remove it. Leading a small number of believers, he went immediately to the point where the Islamic defense line was broken by the passage of Amr. He had his companions stand there, preventing others from attempting to follow Amr. And after he confined the new danger, he managed to remove it completely.
While mounting his horse, Amr went around the area of Sal'a, facing the Muslims and challenging them: "Is there any dueler?" He repeated this call but there was no response on the part of the companions. This compelled Ali to leave his place where he was deterring the pagan forces from following Amr by crossing the Moat. Responding to Amr's challenge, he left that place temporarily to be defended by the few who were with him.
He neared Amr and asked him to face him in a duel. At this moment the Prophet (S.A.W.) uttered this historical sentence: "Entire faith is facing entire infidelity". Amr arrogantly replied: "Why, son of my brother (Amr was a friend of Abu Talib, father of Ali)? By God, I would not like to kill you." Ali replied: "But, by God; I would love to kill you." A short but extremely violent duel between the two heroes took place. Ali killed Amr immediately and Amr's companions ran away, trying to re-cross the moat from the Islamic side to the pagan side.
Allahu AkbarAli exclaimed: "Allahu Akbar," (God is Great) and so did the Muslims. The death of Amr was the end of the new danger. Those who were with him ran away, trying to save their skin; but most of them were killed before they could cross to the other side.
Ali made a great contribution in the defense of Islam at this battle during which the danger against the new Faith reached its peak.
At this battle the Muslims faced a greater danger than ever before. The elements of the Islamic defense were the same three elements which played their roles during the two battles of Badr and Ohod: The firmness of the Messenger and his ideal leadership: the heroism of Ali; and the determination of the Islamic army.
A fourth element was added at this battle: The role of Salman Al-Farisi (the Persian) who counseled the Prophet to dig the moat around Medina.
The role of the Islamic army during the Battle of Ohod was smaller than its role during the Battle of Badr. And it was less important at the Battle of the Moat than it was at the Battle of Ohod, for the Muslims during the Battle of the Moat did not even dare face the enemy. They only dug the moat around the city before the arrival of the pagan army then stood behind the moat until the end of the battle.
The roles of the first two defensive elements were similar to their roles at Badr and Ohod and probably bigger. The firmness of the Messenger, his leadership, his war strategy and his speed in digging the moat were most essential in making the Muslims pass the crisis safely.
Ali's role at this battle was outstanding in the history of the Islamic defense.
The magnitude of Ali's contribution
It would not be logical to say that the Muslims were unable collectively to kill Amr, who could not by himself prevail against thousands of Muslims. But this was not the case. Amr was calling for a duel. A duel could only be between two persons. It was considered to be shameful for two men or more to have a duel with one man. Amr challenged all the Muslims to send one of them to have a duel with him. None of them was willing to face him except Ali.
Nor would it be logical to say that Amr was the entire power of the pagan forces, and that his death was a defeat for the whole confederate army. But it would be logical to affirm two important matters:
1. Ali's initiative to block the passage point and prevent others from following Amr had stopped the danger and confined it. Had the passage point remained open, a great number of the pagan soldiers would have followed Amr and their passage could have resulted in establishing a bridge between the two sides of the moat. Such a bridge would enable the whole army to cross.
One hour of negligence could have led to a decisive defeat of the Islamic army. This did not happen because Ali was fast in his response to the new danger, present minded, calm and collective and ready to deal with the serious crisis.
2. The death of Amr proved to the pagan army that they were unable to pass the moat again, and that what Amr could not accomplish could not be accomplished by others. By this the pagan army had to face one of two alternatives: Withdrawal, or continuation of the siege until the Muslims surrender or were forced to cross the moat and fight the pagans. The continuity of the siege of Medina was beyond the ability of the pagan army. It did not have the food supplies for ten thousand fighters and their horses and camels, which could enable them to continue the siege for several months or weeks. In addition, a hurricane like wind went on causing the pagan army many damages and making its life miserable. The hurricane was preceded by an argument between the pagans and their Jewish allies, which made their co-operation in the battle highly difficult.
Thus, there was only one alternative for the pagan army to take after the failure of Amr and his death: The withdrawal and that is what they did.
We ought not to forget an important matter! The death of Amr and most of his companions raised the morale of the Muslims. Their hope in continuity of life and in victory was revived. All this was a result of Ali's endeavor, and by this we can understand the meaning of the declaration of the Prophet: "The duel of Ali Ibn Abu Talib against Amr Ibn Abd Wodd at the Battle of the Moat out weighs the good deeds of my whole nation until the Day of Judgment."
The Confederate Army withdrew and the Muslims passed the crisis safely. They regained their confidence concerning the future because of failure of the Confederate forces after their biggest mobilization. The Messenger said after their withdrawal: "After today, we shall invade them and they will not invade us."
The Qureshite community had one important dream: The destruction of Mohammed and his religion. Pagan tribes outside Mecca were sharing with them the same dream. Like the Meccans, these tribes considered Mohammed a serious menace to their religion. This belief brought these tribes and the Muslims into military confrontations in which the Muslims had the upper hand. These tribes, therefore, were like the Meccan community full of resentment and rancor towards Mohammed and his religion.
Non-Pagan Tribes
There were clashes between the Muslims and some of the people of scripture who were neighboring Medina caused by their breaching of covenants with the Holy Prophet. Tribes from among them such as Banu Al-Natheer and others were exiled by the Prophet.
A delegation from these people went to Mecca and other Arab communities during the fifth year after the Hijrah, propagating war against the Prophet and attempting to mobilize the Arab forces for the proposed war. They did not need much effort to persuade the Meccans to a military undertaking against the Prophet. Their response to the invitation was prompt, and without hesitation, they mobilized four thousand fighters. This army was supplemented with six thousands from Ghatafan, Saleem, and other tribes. Thus, ten thousands strong marched towards Medina.
The Holy Prophet received the news of the imminent invasion a few days before their arrival at Medina. He consulted his companions, and Salman Al-Farisi (the Persian) advised the Prophet to dig a moat around Medina to prevent the invaders from entering it. The Messenger commanded the Muslims (who were about three thousands) to implement the plan. The moat was dug within six days.
Witnessing the moat, the invaders were surprised and realized that it had become difficult for them to enter Medina. Thus they found it necessary to besiege Medina instead of invading it directly. Banu Quraidhah, a community from the followers of the Scripture, joined the pagan army after its arrival. This community had a covenant of peace with the Prophet. Their treacherous action was a frightening surprise to the Muslims. By breaching the covenant, this community gave the pagan army additional forces and equipment. It became the duty of the Muslims to add to their defensive lines another line.
The Muslims in horror
There were many hypocrites among the Muslims who circulated frightening rumors, which added to the fear of the Muslims. The Holy Qur'an tells us of the psychological crisis with which the Muslims lived during that period:
"Behold! They came upon you from above you and from below you, and when the eyes grew wild and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about God! In that situation the believers were tried: They were shaken with a mighty Shock. And behold! The hypocrites and those in whose hearts there is disease (even) say: God and His Apostle promised us nothing but delusion! Behold! A party among them said: O people of Yathrib (Medina), you cannot stand (the attack), therefore turn back! And a band of them ask for leave of the Prophet, saying: Truly our houses are bare and exposed though they were not exposed; they intended nothing but to flee." (33:10-13)
The pagan army, on the contrary, was enjoying an extremely high morale. Victory to them was certain. Medina was under their siege, and its inhabitants did not possess the courage to come out of it. Their confidence in victory and morale went higher when Banu Quraidhah joined them. This made them change their strategy from the siege of Medina to a direct invasion.
Amr's Venture
Amr Ibn Abd Wodd, accompanied by Dhirar Ibn Al-Khattab, Akramah Ibn Abu Jahl, and others, sought and found a narrow place in the moat. Their horses leaped above the moat to the other side. Had this adventure succeeded many pagan fighters were expected to follow them and make it feasible for the whole army to pass through that narrow place, for they could have spanned the two sides of the ditch by filling that narrow gap with soil.
The Muslims were in a state of shock and horror before the passage of these pagan soldiers to their side. The new danger, which was presented by their passage, made the morale of the Muslims much lower than before.
Men of strong faith
Though the hearts of most of the Muslims were filled with fear, some of them were unshaken by the new danger. It rather made their faith stronger in God, His Messenger, and the promised victory. These individuals were ready to sacrifice themselves and one of them certainly was determined to try to confine the danger, then to remove it. The Holy Qur'an tells us of the morale of these believers.
When the believers saw the confederate forces, they said: This is what God and His Apostle had promised us. And God and His Apostle told us what is true. And it only added to their faith and their zeal in obedience. "Among the believers are men who have been true to their covenant with God: Of them some have completed their vow (to the extreme), and some (still) wait; but they have never changed (their determination) in the least." (33:23)
The Holy Qur'an does not inform us of the number of those believers whose faith was increased by the increase of the danger. These believers may have been scores or just a few. However, faith sometimes remains only as a state of mind without being transformed into action. Some of the faith is active, flowing with vitality and moving the faithful to face the danger and to rise to its level and above its level.
The number of these distinguished believers remained unknown.
Ali's Response
However, history informed us of one of them because of his outstanding achievements at this battle, in confining and removing the danger, which shook the very foundation of the Islamic state. That man was no other than Ali Ibn Abu Talib.
Amr Ibn Wodd, who crossed the moat, was well known among the Arabs. He attended the battle, boastfully making his place known to people. His very passage from one side to the other side of the moat, accompanied only by a small number of fighters, indicates that the man was extremely courageous. He was the only one from among the ten thousand fighters who tried to invade the Muslims directly and challenge them totally while he was with them on one side.
The passage of Amr and his companions presented to the Muslims a new and serious danger and a frightening surprise, which they never expected. The door was about to be opened widely, and hundreds and thousands were expected to follow. The surprise, however, did not frighten or astonish Ali. History informs us of Ali's present-mindedness and fast response, for he immediately moved to confine the danger, then to remove it. Leading a small number of believers, he went immediately to the point where the Islamic defense line was broken by the passage of Amr. He had his companions stand there, preventing others from attempting to follow Amr. And after he confined the new danger, he managed to remove it completely.
While mounting his horse, Amr went around the area of Sal'a, facing the Muslims and challenging them: "Is there any dueler?" He repeated this call but there was no response on the part of the companions. This compelled Ali to leave his place where he was deterring the pagan forces from following Amr by crossing the Moat. Responding to Amr's challenge, he left that place temporarily to be defended by the few who were with him.
He neared Amr and asked him to face him in a duel. At this moment the Prophet (S.A.W.) uttered this historical sentence: "Entire faith is facing entire infidelity". Amr arrogantly replied: "Why, son of my brother (Amr was a friend of Abu Talib, father of Ali)? By God, I would not like to kill you." Ali replied: "But, by God; I would love to kill you." A short but extremely violent duel between the two heroes took place. Ali killed Amr immediately and Amr's companions ran away, trying to re-cross the moat from the Islamic side to the pagan side.
Allahu AkbarAli exclaimed: "Allahu Akbar," (God is Great) and so did the Muslims. The death of Amr was the end of the new danger. Those who were with him ran away, trying to save their skin; but most of them were killed before they could cross to the other side.
Ali made a great contribution in the defense of Islam at this battle during which the danger against the new Faith reached its peak.
At this battle the Muslims faced a greater danger than ever before. The elements of the Islamic defense were the same three elements which played their roles during the two battles of Badr and Ohod: The firmness of the Messenger and his ideal leadership: the heroism of Ali; and the determination of the Islamic army.
A fourth element was added at this battle: The role of Salman Al-Farisi (the Persian) who counseled the Prophet to dig the moat around Medina.
The role of the Islamic army during the Battle of Ohod was smaller than its role during the Battle of Badr. And it was less important at the Battle of the Moat than it was at the Battle of Ohod, for the Muslims during the Battle of the Moat did not even dare face the enemy. They only dug the moat around the city before the arrival of the pagan army then stood behind the moat until the end of the battle.
The roles of the first two defensive elements were similar to their roles at Badr and Ohod and probably bigger. The firmness of the Messenger, his leadership, his war strategy and his speed in digging the moat were most essential in making the Muslims pass the crisis safely.
Ali's role at this battle was outstanding in the history of the Islamic defense.
The magnitude of Ali's contribution
It would not be logical to say that the Muslims were unable collectively to kill Amr, who could not by himself prevail against thousands of Muslims. But this was not the case. Amr was calling for a duel. A duel could only be between two persons. It was considered to be shameful for two men or more to have a duel with one man. Amr challenged all the Muslims to send one of them to have a duel with him. None of them was willing to face him except Ali.
Nor would it be logical to say that Amr was the entire power of the pagan forces, and that his death was a defeat for the whole confederate army. But it would be logical to affirm two important matters:
1. Ali's initiative to block the passage point and prevent others from following Amr had stopped the danger and confined it. Had the passage point remained open, a great number of the pagan soldiers would have followed Amr and their passage could have resulted in establishing a bridge between the two sides of the moat. Such a bridge would enable the whole army to cross.
One hour of negligence could have led to a decisive defeat of the Islamic army. This did not happen because Ali was fast in his response to the new danger, present minded, calm and collective and ready to deal with the serious crisis.
2. The death of Amr proved to the pagan army that they were unable to pass the moat again, and that what Amr could not accomplish could not be accomplished by others. By this the pagan army had to face one of two alternatives: Withdrawal, or continuation of the siege until the Muslims surrender or were forced to cross the moat and fight the pagans. The continuity of the siege of Medina was beyond the ability of the pagan army. It did not have the food supplies for ten thousand fighters and their horses and camels, which could enable them to continue the siege for several months or weeks. In addition, a hurricane like wind went on causing the pagan army many damages and making its life miserable. The hurricane was preceded by an argument between the pagans and their Jewish allies, which made their co-operation in the battle highly difficult.
Thus, there was only one alternative for the pagan army to take after the failure of Amr and his death: The withdrawal and that is what they did.
We ought not to forget an important matter! The death of Amr and most of his companions raised the morale of the Muslims. Their hope in continuity of life and in victory was revived. All this was a result of Ali's endeavor, and by this we can understand the meaning of the declaration of the Prophet: "The duel of Ali Ibn Abu Talib against Amr Ibn Abd Wodd at the Battle of the Moat out weighs the good deeds of my whole nation until the Day of Judgment."
The Confederate Army withdrew and the Muslims passed the crisis safely. They regained their confidence concerning the future because of failure of the Confederate forces after their biggest mobilization. The Messenger said after their withdrawal: "After today, we shall invade them and they will not invade us."
Battle of Uhud
Reasons for the battle of Uhud:The Qureshites came out from the Battle of Badr with an astonishing result which they did not expect. They were confident of their capability to annihilate the Muslims easily. Because of they were more numerous and with a bigger reserve and more logistics. Yet, they suddenly found themselves losing seventy of their warriors and leaders, along with seventy captives, in a one-day battle. And above all, the resounding defeat which they received was at the hand of a group whom they used to be little.
The Qureshites were unwilling to admit a final defeat. They lost a battle, but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand. The burning hatred in the hearts of Qureshites and their desire to wash away the shame of the defeat at Badr and their eagerness to avenge their lost leaders added to their physical superiority a tremendous psychological strength.
The Qureshites mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters at the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge. Thus, the community of Quraish, one year after the Battle of Badr, marched towards Medina to annihilate the Muslims, their religion, and their Prophet. The Meccan army arrived at the area of Uhud which is five miles away from Medina. There, the expected battle took place.
The Uhud region
The big and lengthy valley which joined the trade route of Syria with Yemen is called Wadiul Qura. Different Arab tribes and the Jews took up their abode at a spot where necessities of life were available. A number of villages, therefore, came into existence and their sides were fences by stones. Yathrib (which was later named Madinatur Rasul i.e., city of Prophet) was consider to be center of these villages.
Whoever came from Makkah to Madina was obliged to enter there from the southern side. However, as this region was stony and it was difficult for an army to move into it, the army of Quraysh bent its route and established itself in the north of Madina in the valley named 'Aqiq', situated at the foot of Mt. Uhud. This area was fit for all sorts of military operations as there was no palm-grove in it and the land was also even. Madina was more vulnerable from this side because there were very few natural obstacles in this part.
The Holy Prophet goes out of Madina
The prophet offered Friday prayers and then left Madina for Uhud with an army consisting of one thousand men. He did not take with him persons like Usamah bin Zayd Harith and Abdullah bin Umar on account of their tender age, but two young men named Samurah and Rafe, who were not more than fifteen years of age, participated in the battle, because, in spite of their being young, they were good archers. The Prophet (S.A.W.) reached Uhud in the morning of Saturday, the 7th of Shawwal, 3 AH (January or February 625 AD).
Array of the two armies
AuhadThe Islamic forces arrayed themselves opposite the invading and aggressive forces of Quraysh (Khalid bin Walid on right, Ikrimah bin Abu Jahl on left, Abu Sufyan in middle). The Muslim army selected as their camping place a point which had a natural barrier and protection at the back of it in the shape of Mt. Uhud. There was, however a particular gap in the middle of the mountain and it was probable that the enemy forces might turn round the mountain and appear at the back of the Muslim army through that gap and might attack them from behind.
In order to obviate this danger the prophet posted two groups of archers on a mount and addressed their Commander Abdullah Jabir in these words: "You should drive away the enemies (which were led by Khalid bin Walid) by shooting arrows. Don't allow them to enter the battlefield from behind and take us by surprise. Whether we are victorious or defeated, you should not vacate this point.
The elements of the Islamic defence
In this second battle of destiny for the Muslims, the Islamic defense consisted of the same three important elements which played their roles at the battle of Badr:
1. The ideal leadership of the Messenger and his firmness.
2. The members of the house of the Holy Prophet and their heroism.
3. An Islamic army consisting of seven hundred companions, the hearts of many of them were filled with faith and readiness for sacrifice.
Allahu AkbarThe start of the Battle of Uhud followed the method of the beginning or the Battle of Badr. Talhah Ibn Abu Talhah (from Banu Abdul-Dar clan), the bearer of the banner or the pagans, challenged the Muslims, saying: "Are there any duelers?" The respondent to his call was the same respondent of the Battle of Badr. Ali came to him and when they faced each other between the two hosts, Ali swiftly dealt him a blow by his sword through which his head was split. The Holy Prophet was pleased. He exclaimed: Allahu Akbar (God Is Great), and so did the Muslims, for the biggest hero of the pagan army had died. It is a noteworthy incident that Talha the first standard bearer of the Meccans lost one of his legs by a stroke of Ali's sword, fell down and his lower garment being loosened, he became naked. Ali, instead of finishing him, turned his face from him and hit him no more. When Prophet asked Ali why he had spared the man, he said the man was nude and entreated for the sake of Allah to spare his life.
Abu Saad Ibn Abu Talhah (brother of Talhah) carried the banner and challenged the Muslims, saying Companions of Mohammad, you allege that your dead go to Paradise and our dead go to Hell. By "Al Lat", you lie. If you were so confident, some of you could have faced me. Let one of you come to fight me.
Ali came to him and Abu Saad was not luckier than his brother Talhah. The men of Abdul-Dar continued replacing the bearers of their banner with their men, and the Muslims continued annihilating them. Ali destroyed Artat Ibn Sharhabeel, Shureih Ibn Qaridh and their servant, Sawab.
Ali and the banner bearers
However, Ibn Al-Atheer reported that Ali, alone, destroyed all the standard bearers at the Battle of Uhud and said that Abu Rafi reported that. And so did Al-Tabari.
The death of the bearers of the banner heightened the morale of the Muslims and shook the hearts of the pagans. Following the death of the banner bearers, the Muslims undertook a general offensive led by Ali, Al-Hamzah, Abu Dujanh, and others. The Islamic offensive terrified the pagan army, but the Muslims lost during this operation a giant hero Al-Hamzah, Lion of God, and uncle of the Messenger of God. Wahshi bin Harb, an Abyssinian (Ethiopian slave of Mut'am), transfixed him with his dart while he was fighting. However, the pagans were forced to flee and leave their camps. The Muslims entered the pagan camps and went on collecting what they found of equipment and material without meeting any resistance from the pagans.
Who were fighting for the sake of lust?
It is learnt from the verses, which Hind and other women were reciting with tambourines to instigate the warriors of Quraysh and to incite them to blood-shed and revenge, that these people were not fighting for the sake of spirituality, purity, freedom and moral virtues. On the contrary they were prompted by sexual and material consideration. The song which the women sang with tambourine and a particular tune amongst the rows of the army was: "We are the daughters of Tariq. We walk on costly carpets. If you face the enemy we shall sleep with you, but if you show your back to the enemy and flee, we shall disengage ourselves from you".
Defeat after victory
We may mention here as to why the warriors of Islam were victorious. It was due to the fact that till the last moment of their victory they had no motive except that of jihad in the path of Allah, acquisition of His pleasure, conveying the message of Allah and the removal of every impediment in its path.
Why were they defeated thereafter? It was because, after achieving victory, the aim and intention of most of the Muslims underwent a change. Attention towards the booty, which the army of Quraysh had themselves thrown in the battlefield and had fled, affected the sincerity of a large group and they ignored the orders given by the Prophet.
Here are the details of the event: While explaining the geographical conditions of Uhud we had mentioned that there was a particular gap in the middle of Mt. Uhud and the Prophet had entrusted fifty archers under the command of Abdullah Jibir to guard the valley behind the battle front and had given these orders to the commander of the group: "Prevent the enemy from passing through the gap in the mountain by shooting arrows and don't vacate this point at any cost whether we are defeated or victorious".
The fire of warfare blazed up on both the sides. Every time the enemies wished to cross this valley they were repulsed by the archers.
When the army of Quraysh threw away their weapons and property on the ground and ignored everything else to save their lives, a few brave officers of Islam whose oath of allegiance was perfectly sincere pursued the enemy outside the battle-field. But the majority ignored the pursuit and placing their weapons on the ground began collecting the booty and imagined that the battle had come to an end.
The persons guarding the valley behind the battle front also decided to avail of the opportunity and said to themselves: "It is useless for us to stay here and it is profitable that we too should collect the booty". Their commander, however, reminded that the Prophet had ordered that whether the Muslim army gained victory or was defeated they should not move from their post. Majority of the archers, who were guarding the passage, opposed their commander and said: "0ur staying here is useless and the Prophet meant only that we should guard this passage when the battle was in progress, but now the fighting has ended".
On the basis of this false presumption forty men came down from the vigilance post and only ten persons remained there. Khalid bin Walid, who was a brave and experienced warrior and knew from the very start that the mouth of the passage was the key to victory and had attempted many times to reach at the back of the war-front through it, but had to face the archers, took advantage of the small number of the guards this time. He led his soldiers towards the backside of the Muslim army and making a surprise attack reached at the party of the Muslims. The resistance by the small group which was stationed above the mount could not prove effective till all the ten persons after putting up a tough fight were killed at the hands of the troops of Khalid bin Walid and Ikrimah bin Abi Jahl. Soon after that the unarmed and neglectful Muslims were subjected to a severe attack of the enemy from behind.
After having gained possession of the sensitive point Khalid sought the collaboration of the defeated army of Quraysh, which was in a state of flight, and strengthened the spirit of resistance and perseverance of Quraysh with repeated shoutings and cries. On account of disruption and confusion, which prevailed in the ranks of the Muslims, the army of Quraysh soon surrounded the Muslim warriors and fighting commenced between them once again.
This defeat was due to the negligence of those persons who vacated the passage for their material gains and unintentionally cleared the way for the enemy in such a manner that the mounted soldiers under orders of Khalid bin Walid entered the field from behind.
The attack by Khalid was supported by an attack by Ikrimah bin Abi Jahl and unprecedented and surprising disorder prevailed in the forces of Islam. The Muslims had no alternative but to defend themselves as a scattered group. However, as liaison with the command had also been disrupted they did not succeed in defending themselves and suffered heavy casualties, so much so that some Muslim soldiers were inadvertently killed by other Muslims.
The attacks by Khalid and Ikrimah strengthened the morale of the army of Quraysh. Their retreating forces re-entered the field and lent them support. They encircled the Muslims from all sides and killed a number of them.
The rumor about the Prophet being killed spreads
A brave warrior of Quraysh named Laythi attacked Mus'ab bin Umayr, the daring standard-bearer of Islam, and after exchange of a number of blows between them the standard-bearer of Islam was killed. As the Muslim warriors had hidden their faces Laythi thought that the person killed was the Prophet of Islam. He, therefore, shouted and informed the chiefs of the army that Muhammad had been killed.
This rumor spread from man to man in the army of Quraysh. Their chiefs were so happy that their voices were ringing in the battlefield and all of them were saying: "O people! Muhammad has been killed! O people! Muhammad has been killed!"
Publicity of this false news encouraged the enemy and the army of Quraysh came into motion. Every one of them was keen to participate in cutting the limbs of Muhammad so that he might secure a high status in the world of polytheism.
This news weakened the morale of the warriors of Islam much more than it gave strength to the morale of the army of the enemy, so much so that a considerable majority of Muslims abandoned fighting and took refuge in the mountains and none of them, except a few, who could be counted on fingers, remained in the field.
Is it possible to deny the flight of some persons?
It is not possible to deny that some companions fled the field and the fact that they were companions of the Prophet or that later they acquired status and honor amongst the Muslims should not prevent us from accepting this bitter reality.
Ibn Hisham, the famous historian, writes thus: "Anas bin Nazr, the uncle of Anas bin Malik says: "When the army of Islam came under pressure and the news of the death of the Prophet was afloat, most of the Muslims thought of their own lives and every person took refuge in one corner or the other". He adds: "I saw a group of Muhajirs and Ansar, including Umar bin Khattab and Talhah bin Ubaydullah Taymi, who were sitting in a corner and were anxious for themselves. I said to them with a tone of protest: "Why are you sitting here?" They replied, "The Prophet has been killed and it is, therefore, no use fighting". I said to them: "If the Prophet has been killed it is no use living. Get up and meet martyrdom in the same path in which he has been killed".
According to many historians, Anas said: "If Muhammad has been killed his Lord is alive". And then he added: "I saw that my words had no effect on them. I put my hand to my arms and began to fight with determination". Ibn Hisham says that Anas sustained seventy wounds in this battle and none could identify his dead body except his sister.
A group of Muslims were so much depressed that in order to ensure their safety they planned to approach Abdullah Ubayy so that he might obtain security for them from Abu Sufyan.
Al-Hakim reported that Abu Bakr said: "When people left the Messenger of God on the day of Uhud I was the first one to come back to the Messenger of God ... then he mentioned in the hadith that Abu Obeidah lbn Al-Jarrah followed him."
The holy Qur'an reveals some facts
The verses of the Holy Qur'an tear the veils of fanaticism and ignorance and make it abundantly clear that some companions thought that the promise given by the Prophet about victory and success was baseless and the Almighty Allah says thus about this group: Then after sorrow He sent down security upon you, a calm coming upon a party (a group of companions) of you, and (there was) another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in the affair. (Surah Al-e-Imran, 3:154)
You can learn the hidden facts about this battle by studying the verses of Surah Al-e-Imran. These verses fully bear out the facts in which we believe. We believe that all the companions were not self-sacrificing or lovers of Islam, and some persons with weak faith were hypocrites who were amongst them. And at the same time there were among the companions a large number of true believers and pious and sincere persons. Nowadays a group of writers attempt to draw a curtain on many of these unworthy acts of the companions (their specimens have been seen by you in connection with the events of this battle). They protect the position of all of them by offering unrealistic explanations, which only show their fanaticism and cannot hide the real facts of history.
Who can deny the substance of this verse which says clearly: (Believers, remember) When you ran off precipitately and did not wait for any one, and the Messenger was calling you from your rear, (Surah Al-e-Imran, 3:153)
This verse is about the same persons, who were seen by Anas bin Nazr with his own eyes when they were sitting in a corner and were anxious about their future.
The following verse is more clear than that quoted above: (As for) those of you who turned back on the day when the two armies met, only the Shaitan sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing. (Surah Al-e-Imran, 3:155)
Allah reprimands in the following verse those persons who made the news about the Prophet's assassination an excuse for abandoning fight and were thinking of approaching Abu Sufyan through Abdullah bin Ubayy to guarantee their safety:
And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means does harm to Allah in the least and Allah will reward the grateful. (Surah Al-e-Imran, 3:144)
Five persons conspire to kill the Holy Prophet (S.A.W.)
At the time when the army of Islam was faced with disorder and chaos, the Prophet was being attacked from all sides. Five notorious men of Quraysh determined to put an end to his life at any cost. They were:
1. Abdullah bin Shahib who wounded the forehead of the Prophet.
2. Utbah Abi Waqqas who, by flinging four stones, broke his ruba'iyat (Ruba'iyat are the teeth (four in number) which are between the front teeth and the canine teeth) teeth of the right side.
3. Ibn Qumi'ah Laythi who inflicted a wound on the face of the Prophet. The wound was so severe that the rings of the Prophet's helmet penetrated into his cheeks. These rings were extracted by Abu Ubaydah Jarrah with his teeth and he lost four of his own teeth in doing so.
4. Abdullah Hamid, who was killed, at the time of attack, at the hands of the hero of Islam, Abu Dujanah.
5. Abi Khalf. He was one of those persons who fell at the hands of the Prophet himself. He faced the Prophet at the time when He (the Prophet) had managed to reach in the valley and some of his companions had come round him, on having identified him. Abi Khalf advanced towards the Prophet. The Prophet took a spear from Hasis bin Simmah and thrust it in the neck of Abi Khalf as a consequence of which he fell down from his horse.
UhudAlthough the wound sustained by Abi Khalf was minor, he had become so much terrified that when his friends consoled him he could not compose himself and said: "I said to Muhammad in Makkah that I would kill him and he said in reply that he would kill me, and he never tells a lie". All was over with him on account of the wound and fear, and after some time he breathed his last on his way back to Makkah.
Defense associated with success and renewed victory
It will not be inappropriate if we give the name of 'renewed victory' to this part of the history of Islam. What is meant by this victory is that contrary to the expectations of the enemies, the Muslims succeeded in saving the Prophet from death. And this was the renewed victory, which fell to the lot of the army of Islam.
If we are associating this victory with the entire army of Islam we are doing so as a mark of respect to the warriors of Islam. In fact, however, the heavy burden of this victory fell on the shoulders of a few persons who could be counted on fingers. These were the persons who protected the Prophet by risking their own lives and in fact it was due to the self-sacrifice of this minority that the State of Islam remained in tact and this luminous candle did not extinguish.
Here is a brief role of self-sacrificing Ali (A.S.) in this battle
Ibn Athir says: "The Prophet become the object of the attack of various units of the army of Quraysh from all sides. Ali attacked, in compliance with the Prophet's orders, every unit that made an attack upon him (the Prophet) and dispersed them or killed some of them, and this thing took place a number of times in Uhud. In the meantime the Archangel Jibreel came and praised the devotion of Ali before the Prophet and said: 'It is the height of sacrifice which this officer is displaying'. The Prophet confirmed the remark of Jibreel and said: 'I am from Ali and Ali is from me'. Then a voice was heard in the battlefield saying: La Fata Illa Ali, La Saifa Illa Zulfiqar [There is no brave man except Ali and there is no sward which renders service except Zulfiqar (which was in the hands of Ali)].
Nasiba the hero of Uhud battle The prayer that was granted
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